By Donald Denoon, Malama Meleisea
This heritage provides an authoritative and entire creation to the reports of Pacific islanders from their first payment of the islands to the current day. It addresses the query of insularity and explores islanders' stories thematically, masking such themes as early payment, touch with Europeans, colonialism, politics, trade, nuclear checking out, culture, ideology, and the position of girls. It comprises fabric at the Maori, the Irianese in western New Guinea, the settled immigrant groups in Fiji, New Caledonia and the Hawaiian monarchy and follows migrants to New Zealand, Australia and North the USA. an exceptional reference examine for probably the most unknown locations in the world, regardless of their strategic significance for 3 of the main economies of the area: united states, China and Japan.
' ... this paintings makes a landmark contribution to our figuring out of the Pacific Islands.' college of recent South Wales Centre for South Pacific stories e-newsletter (Amazon)
Read Online or Download The Cambridge History of the Pacific Islanders PDF
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Additional resources for The Cambridge History of the Pacific Islanders
12 CONTENDING APPROACHES European attitudes towards Pacific peoples as 'soft primitivism' and 'hard primitivism'. To eighteenth-century explorers such as Bougainville and Banks, the Tahitians exemplified 'the soft primitives of classical mythology . . The land . . ' However, Calvinist Christians at home and evangelical missionaries in the field found this 'sentimental primitivism' repugnant: 'to most God-fearing Englishmen . . it was only too apparent that these so-called innocents of nature were depraved and benighted savages'.
The popularity of particular taeao has changed over time, reflecting changes in political priorities and self-definition. Depending on the context of the speech, the 'mornings' could refer to local events, wars, or myth-historical murders. Nowadays most of the taeao cited are 'gospel mornings' marking the arrival of the first missionaries. Orators try to invoke events with positive connotations for almost all Samoans, and appeal to a shared sense of cultural and national identity. As in most Polynesian islands, Christianity is central to daily life.
17 Tuvale's last chapter, 'A record of events in Samoa since 1822', is essentially a time-line: a chronological, annotated list of year-by-year events. Tuvale's history encapsulates a post-contact transformation in historical genres, beginning in the form of genealogies and later approaching 'history' in the Western sense. It would be grossly misleading, however, to suppose that all Islanders have adopted and internalised such Western models as 'history'. 18 Many examples of historical discourse can be found in the Pacific.